Thus, almost everything is imitation. The idea of The Persian Letters was taken from The Turkish Spy. Boiardo imitated Pulci, Ariosto imitated Boiardo. The most original minds borrowed from one another.Miguel de Cervantes makes his Don Quixote a fool; but pray is Orlando any other? It would puzzle one to decide whether knight errantry has been made more ridiculous by the grotesque painting of Cervantes, than by the luxuriant imagination of Ariosto. Metastasio has taken the greatest part of his operas from our French tragedies. Several English writers have copied us without saying one word of the matter. It is with books as with the fire in our hearths; we go to a neighbor to get the embers and light it when we return home, pass it on to others, and it belongs to everyone

He looked on everything as imitation. The most original writers, he said, borrowed one from another. Boyardo has imitated Pulci, and Ariofio Boyardo. The instruction we find in books is like fire; we fetch it from our neighbour, kindle it as home, communicate it to others, and it becomes the property of all.

Historical and Critical Memoirs of the Life and Writings of M. de Voltaire (1786) by Louis Mayeul Chaudon, p. 348

What we find in books is like the fire in our hearths. We fetch it from our neighbors, we kindle it at home, we communicate it to others, and it becomes the property of all.

As translated in Geary's Guide to the World's Great Aphorists (2008), by James Geary, p. 373

May we not return to those scoundrels of old, the illustrious founders of superstition and fanaticism, who first took the knife from the altar to make victims of those who refused to be their disciples?

But that a camel-merchant should stir up insurrection in his village; that in league with some miserable followers he persuades them that he talks with the angel Gabriel; that he boasts of having been carried to heaven, where he received in part this unintelligible book, each page of which makes common sense shudder; that, to pay homage to this book, he delivers his country to iron and flame; that he cuts the throats of fathers and kidnaps daughters; that he gives to the defeated the choice of his religion or death: this is assuredly nothing any man can excuse, at least if he was not born a Turk, or if superstition has not extinguished all natural light in him.

Referring to Muhammad, in a letter to Frederick II of Prussia (December 1740), published in Oeuvres complètes de Voltaire, Vol. 7 (1869), edited by Georges Avenel, p. 105

This remark also appears in a letter to Marie-Louise Denis (22 May 1752): To hold a pen is to be at war. This world is one vast temple consecrated to discord [Qui plume a, guerre a. Ce monde est un vaste temple dédié à la discorde].

We all look for happiness, but without knowing where to find it: like drunkards who look for their house, knowing dimly that they have one.

Notebooks (c.1735-c.1750)

A variation on this remark can be found in the same notebook: Men who look for happiness are like drunkards who cannot find their house but know that they have one [Les hommes qui cherchent le bonheur sont comme des ivrognes qui ne peuvent trouver leur maison, mais qui savent qu'ils en ont une].

The Jewish nation dares to display an irreconcilable hatred toward all nations, and revolts against all masters; always superstitious, always greedy for the well-being enjoyed by others, always barbarous — cringing in misfortune and insolent in prosperity.

Whatever you do, crush the infamous thing, and love those who love you.

Letter to Jean le Rond d'Alembert (28 November 1762); This was written in reference to crushing superstition, and the words "écrasez l'infâme" ("Crush the Infamy") became a motto strongly identified with Voltaire.

Once your faith, sir, persuades you to believe what your intelligence declares to be absurd, beware lest you likewise sacrifice your reason in the conduct of your life. In days gone by, there were people who said to us: "You believe in incomprehensible, contradictory and impossible things because we have commanded you to; now then, commit unjust acts because we likewise order you to do so." Nothing could be more convincing. Certainly any one who has the power to make you believe absurdities has the power to make you commit injustices. If you do not use the intelligence with which God endowed your mind to resist believing impossibilities, you will not be able to use the sense of injustice which God planted in your heart to resist a command to do evil. Once a single faculty of your soul has been tyrannized, all the other faculties will submit to the same fate. This has been the cause of all the religious crimes that have flooded the earth. (Translation from Norman Lewis Torrey: Les Philosophes. The Philosophers of the Enlightenment and Modern Democracy. Capricorn Books, 1961, pp. 277-8)

Questions sur les miracles (1765)

Widely used paraphrase: "Those who can make you believe absurdities, can make you commit atrocities".

Ours is assuredly the most ridiculous, the most absurd and the most bloody religion which has ever infected this world.

Your Majesty will do the human race an eternal service by extirpating this infamous superstition, I do not say among the rabble, who are not worthy of being enlightened and who are apt for every yoke; I say among honest people, among men who think, among those who wish to think. ... My one regret in dying is that I cannot aid you in this noble enterprise, the finest and most respectable which the human mind can point out.

Doubt is not a pleasant condition, but certainty is an absurd one. What is most repellent in the System of Nature [of d'Holbach] — after the recipe for making eels from flour — is the audacity with which it decides that there is no God, without even having tried to prove the impossibility.

It is a serious question among them whether they [Africans] are descended from monkeys or whether the monkeys come from them. Our wise men have said that man was created in the image of God. Now here is a lovely image of the Divine Maker: a flat and black nose with little or hardly any intelligence. A time will doubtless come when these animals will know how to cultivate the land well, beautify their houses and gardens, and know the paths of the stars: one needs time for everything.

"If God did not exist, he would have to be invented." But all nature cries aloud that he does exist: that there is a supreme intelligence, an immense power, an admirable order, and everything teaches us our own dependence on it.

Voltaire quoting himself in his Letter to Prince Frederick William of Prussia (28 November 1770), translated by S.G. Tallentyre, Voltaire in His Letters (1919)

All of the other people have committed crimes, the Jews are the only ones who have boasted about committing them. They are, all of them, born with raging fanaticism in their hearts, just as the Bretons and the Germans are born with blond hair. I would not be in the least bit surprised if these people would not some day become deadly to the human race.

Note: The Dictionnaire philosophique was a posthumously published collection of articles combining the Dictionnaire philosophique portatif (published under various editions and titles from 1764 to 1777), the Questions sur l'Encyclopédie (published from 1770 to 1774), articles written for the Encyclopédie and the Dictionnaire de l'Académie française, the manuscript known as l'Opinion sur l'alphabet and a number of previously published miscellaneous articles.

Even in those cities which seem to enjoy the blessings of peace, and where the arts florish, the inhabitants are devoured by envy, cares and anxieties, which are greater plagues than any experienced in a town when it is under siege.

Our labour preserves us from three great evils -- weariness, vice, and want.

In every province, the chief occupations, in order of importance, are lovemaking, malicious gossip, and talking nonsense.

"Let us work without reasoning," said Martin; "it is the only way to make life endurable."

Fools have a habit of believing that everything written by a famous author is admirable. For my part I read only to please myself and like only what suits my taste.

Fools admire everything in an author of reputation.

"Optimism," said Cacambo, "What is that?" "Alas!" replied Candide, "It is the obstinacy of maintaining that everything is best when it is worst!

You're a bitter man," said Candide. That's because I've lived," said Martin.

Being of opinion that the doctrine and history of so extraordinary a sect as the Quakers were very well deserving the curiosity of every thinking man, I resolved to make myself acquainted with them…

You have already heard that the Quakers date their epoch from Christ, who, according to them, was the first Quaker. Religion, say they, was corrupted almost immediately after His death, and remained in that state of corruption about sixteen hundred years.

The viceadmiral thought his son crazy; but soon discovered he was a Quaker.

"The History of the Quakers" in The Works of Voltaire (1762), Vol 13, as translated by Tobias George Smollett, Thomas Francklin, et al., later published as "The Religion of the Quakers", in The Works of Voltaire: A Contemporary Version with Notes (1901), Vol. 39, as modernized by William F. Fleming

His first care was to make an alliance with his American neighbors; and this is the only treaty between those people and the Christians that was not ratified by an oath, and that was never infringed.

The new sovereign also enacted several wise and wholesome laws for his colony, which have remained invariably the same to this day. The chief is, to ill-treat no person on account of religion, and to consider as brethren all those who believe in one God.

William Penn might, with reason, boast of having brought down upon earth the Golden Age, which in all probability, never had any real existence but in his dominions.

Being of opinion that the doctrine and history of so extraordinary a sect as the Quakers were very well deserving the curiosity of every thinking man, I resolved to make myself acquainted with them, and for that purpose made a visit to one of the most eminent of that sect in England, who, after having been in trade for thirty years, had the wisdom to prescribe limits to his fortune, and to his desires, and withdrew to a small but pleasant retirement in the country, not many miles from London. Here it was that I made him my visit. His house was small, but neatly built, and with no other ornaments but those of decency and convenience.

He advanced toward me without moving his hat, or making the least inclination of his body; but there appeared more real politeness in the open, humane air of his countenance, than in drawing one leg behind the other, and carrying that in the hand which is made to be worn on the head. "Friend," said he, "I perceive thou art a stranger, if I can do thee any service thou hast only to let me know it." "Sir," I replied, bowing my body, and sliding one leg toward him, as is the custom with us, "I flatter myself that my curiosity, which you will allow to be just, will not give you any offence, and that you will do me the honor to inform me of the particulars of your religion." "The people of thy country," answered the Quaker, "are too full of their bows and their compliments; but I never yet met with one of them who had so much curiosity as thyself. Come in and let us dine first together."

Voltaire's account of meeting the Quaker Andrew Pit

I opened with that which good Catholics have more than once made to Huguenots. "My dear sir," said I, "were you ever baptized?" "No, friend," replied the Quaker, "nor any of my brethren." "Zounds!" said I to him, "you are not Christians then!" "Friend," replied the old man, in a soft tone of voice, "do not swear; we are Christians, but we do not think that sprinkling a few drops of water on a child's head makes him a Christian." "My God!" exclaimed I, shocked at his impiety, "have you then forgotten that Christ was baptized by St. John?" "Friend," replied the mild Quaker, "once again, do not swear. Christ was baptized by John, but He Himself never baptized any one; now we profess ourselves disciples of Christ, and not of John." "Mercy on us," cried I, "what a fine subject you would be for the holy inquisitor! In the name of God, my good old man, let me baptize you."

Voltaire's account of his conversations with Andrew Pit

I asked my guide how it was possible the judicious part of them could suffer such incoherent prating? "We are obliged," said he, "to suffer it, because no one knows, when a brother rises up to hold forth, whether he will be moved by the spirit or by folly. In this uncertainty, we listen patiently to every one. We even allow our women to speak in public; two or three of them are often inspired at the same time, and then a most charming noise is heard in the Lord's house." "You have no priests, then?" said I. "No, no, friend," replied the Quaker; "heaven make us thankful!" Then opening one of the books of their sect, he read the following words in an emphatic tone: "'God forbid we should presume to ordain any one to receive the Holy Spirit on the Lord's day, in exclusion to the rest of the faithful!'

Further account of his conversations with Andrew Pit

You have already heard that the Quakers date their epoch from Christ, who, according to them, was the first Quaker. Religion, say they, was corrupted almost immediately after His death, and remained in that state of corruption about sixteen hundred years. But there were always a few of the faithful concealed in the world, who carefully preserved the sacred fire, which was extinguished in all but themselves; till at length this light shone out in England in 1642.
It was at the time when Great Britain was distracted by intestine wars, which three or four sects had raised in the name of God, that one George Fox, a native of Leicestershire, and son of a silk-weaver, took it into his head to preach the Word, and, as he pretended, with all the requisites of a true apostle; that is, without being able either to read or write. He was a young man, about twenty-five years of age, of irreproachable manners, and religiously mad. He was clad in leather from head to foot, and travelled from one village to another, exclaiming against the war and the clergy.

This new patriarch Fox said one day to a justice of peace, before a large assembly of people. "Friend, take care what thou dost; God will soon punish thee for persecuting his saints." This magistrate, being one who besotted himself every day with bad beer and brandy, died of apoplexy two days after; just as he had signed a mittimus for imprisoning some Quakers. The sudden death of this justice was not ascribed to his intemperance; but was universally looked upon as the effect of the holy man's predictions; so that this accident made more Quakers than a thousand sermons and as many shaking fits would have done. Cromwell, finding them increase daily, was willing to bring them over to his party, and for that purpose tried bribery; however, he found them incorruptible, which made him one day declare that this was the only religion he had ever met with that could resist the charms of gold.The Quakers suffered several persecutions under Charles II; not upon a religious account, but for refusing to pay the tithes, for "theeing" and "thouing" the magistrates, and for refusing to take the oaths enacted by the laws.
At length Robert Barclay, a native of Scotland, presented to the king, in 1675, his "Apology for the Quakers"; a work as well drawn up as the subject could possibly admit. The dedication to Charles II, instead of being filled with mean, flattering encomiums, abounds with bold truths and the wisest counsels. "Thou hast tasted," says he to the king, at the close of his "Epistle Dedicatory," "of prosperity and adversity: thou hast been driven out of the country over which thou now reignest, and from the throne on which thou sittest: thou hast groaned beneath the yoke of oppression; therefore hast thou reason to know how hateful the oppressor is both to God and man. If, after all these warnings and advertisements, thou dost not turn unto the Lord, with all thy heart; but forget Him who remembered thee in thy distress, and give thyself up to follow lust and vanity, surely great will be thy guilt, and bitter thy condemnation. Instead of listening to the flatterers about thee, hearken only to the voice that is within thee, which never flatters. I am thy faithful friend and servant, Robert Barclay."The most surprising circumstance is that this letter, though written by an obscure person, was so happy in its effect as to put a stop to the persecution.

William Penn, when only fifteen years of age, chanced to meet a Quaker in Oxford, where he was then following his studies. This Quaker made a proselyte of him; and our young man, being naturally sprightly and eloquent, having a very winning aspect and engaging carriage, soon gained over some of his companions and intimates, and in a short time formed a society of young Quakers, who met at his house; so that at the age of sixteen he found himself at the head of a sect. Having left college, at his return home to the vice-admiral, his father, instead of kneeling to ask his blessing, as is the custom with the English, he went up to him with his hat on, and accosted him thus: "Friend, I am glad to see thee in good health." The viceadmiral thought his son crazy; but soon discovered he was a Quaker. He then employed every method that prudence could suggest to engage him to behave and act like other people. The youth answered his father only with repeated exhortations to turn Quaker also. After much altercation, his father confined himself to this single request, that he would wait on the king and the duke of York with his hat under his arm, and that he would not "thee" and "thou" them. William answered that his conscience would not permit him to do these things. This exasperated his father to such a degree that he turned him out of doors. Young Penn gave God thanks that he permitted him to suffer so early in His cause, and went into the city, where he held forth, and made a great number of converts; and being young, handsome, and of a graceful figure, both court and city ladies flocked very devoutly to hear him. The patriarch Fox, hearing of his great reputation, came to London — notwithstanding the length of the journey — purposely to see and converse with him. They both agreed to go upon missions into foreign countries; and accordingly they embarked for Holland, after having left a sufficient number of laborers to take care of the London vineyard.

William inherited very large possessions, part of which consisted of crown debts, due to the vice-admiral for sums he had advanced for the sea-service. No moneys were at that time less secure than those owing from the king. Penn was obliged to go, more than once, and "thee" and "thou" Charles and his ministers, to recover the debt; and at last, instead of specie, the government invested him with the right and sovereignty of a province of America, to the south of Maryland. Thus was a Quaker raised to sovereign power.
He set sail for his new dominions with two ships filled with Quakers, who followed his fortune. The country was then named by them Pennsylvania, from William Penn; and he founded Philadelphia, which is now a very flourishing city. His first care was to make an alliance with his American neighbors; and this is the only treaty between those people and the Christians that was not ratified by an oath, and that was never infringed. The new sovereign also enacted several wise and wholesome laws for his colony, which have remained invariably the same to this day. The chief is, to ill-treat no person on account of religion, and to consider as brethren all those who believe in one God. He had no sooner settled his government than several American merchants came and peopled this colony. The natives of the country, instead of flying into the woods, cultivated by degrees a friendship with the peaceable Quakers. They loved these new strangers as much as they disliked the other Christians, who had conquered and ravaged America. In a little time these savages, as they are called, delighted with their new neighbors, flocked in crowds to Penn, to offer themselves as his vassals. It was an uncommon thing to behold a sovereign "thee'd" and "thou'd" by his subjects, and addressed by them with their hats on; and no less singular for a government to be without one priest in it; a people without arms, either for offence or preservation; a body of citizens without any distinctions but those of public employments; and for neighbors to live together free from envy or jealousy. In a word, William Penn might, with reason, boast of having brought down upon earth the Golden Age, which in all probability, never had any real existence but in his dominions.

Variants:

No oaths, no seals, no official mummeries were used; the treaty was ratified on both sides with a yea, yea — the only one, says Voltaire, that the world has known, never sworn to and never broken.

As quoted in William Penn : An Historical Biography (1851) by William Hepworth Dixon

William Penn began by making a league with the Americans, his neighbors. It is the only one between those natives and the Christians which was never sworn to, and the only one that was never broken.

As quoted in American Pioneers (1905), by William Augustus Mowry and Blanche Swett Mowry, p. 80

It was the only treaty made by the settlers with the Indians that was never sworn to, and the only one that was never broken.

As quoted in A History of the American Peace Movement (2008) by Charles F. Howlett, and ‎Robbie Lieberman, p. 33

It was in the reign of Charles II that they obtained the noble distinction of being exempted from giving their testimony on oath in a court of justice, and being believed on their bare affirmation. On this occasion the chancellor, who was a man of wit, spoke to them as follows: "Friends, Jupiter one day ordered that all the beasts of burden should repair to be shod. The asses represented that their laws would not allow them to submit to that operation. 'Very well,' said Jupiter; 'then you shall not be shod; but the first false step you make, you may depend upon being severely drubbed.'"

I cannot guess what may be the fate of Quakerism in America; but I perceive it loses ground daily in England. In all countries, where the established religion is of a mild and tolerating nature, it will at length swallow up all the rest.

C.f. Locke: "The names of simple ideas are not capable of any definition; the names of all complex ideas are. It has not, that I know, been yet observed by anybody what words are, and what are not, capable of being defined; the want whereof is (as I am apt to think) not seldom the occasion of great wrangling and obscurity in men's discourses, whilst some demand definitions of terms that cannot be defined; and others think they ought not to rest satisfied in an explication made by a more general word, and its restriction, (or to speak in terms of art, by a genus and difference), when, even after such definition, made according to rule, those who hear it have often no more a clear conception of the meaning of the word than they had before."

All men would then be necessarily equal, if they were without needs. It is the poverty connected with our species which subordinates one man to another. It is not inequality which is the real misfortune, it is dependence.

The institution of religion exists only to keep mankind in order, and to make men merit the goodness of God by their virtue. Everything in a religion which does not tend towards this goal must be considered foreign or dangerous.

What a pity and what a poverty of spirit, to assert that beasts are machines deprived of knowledge and sentiment, which affect all their operations in the same manner, which learn nothing, never improve, &c. […] Some barbarians seize this dog, who so prodigiously excels man in friendship, they nail him to a table, and dissect him living, to show the mezarian veins. You discover in him all the same organs of sentiment which are in yourself. Answer me, machinist, has nature arranged all the springs of sentiment in this animal that he should not feel? Has he nerves to be incapable of suffering? Do not suppose this impertinent contradiction in nature. […] The animal has received those of sentiment, memory, and a certain number of ideas. Who has bestowed these gifts, who has given these faculties? He who has made the herb of the field to grow, and who makes the earth gravitate towards the sun.

Virtue supposes liberty, as the carrying of a burden supposes active force. Under coercion there is no virtue, and without virtue there is no religion. Make a slave of me, and I shall be no better for it. Even the sovereign has no right to use coercion to lead men to religion, which by its nature supposes choice and liberty. My thought is no more subject to authority than is sickness or health.

It requires twenty years for a man to rise from the vegetable state in which he is within his mother's womb, and from the pure animal state which is the lot of his early childhood, to the state when the maturity of reason begins to appear. It has required thirty centuries to learn a little about his structure. It would need eternity to learn something about his soul. It takes an instant to kill him.

The Eternal has his designs from all eternity. If prayer is in accord with his immutable wishes, it is quite useless to ask of him what he has resolved to do. If one prays to him to do the contrary of what he has resolved, it is praying that he be weak, frivolous, inconstant; it is believing that he is thus, it is to mock him. Either you ask him a just thing, in which case he must do it, the thing being done without your praying to him for it, and so to entreat him is then to distrust him; or the thing is unjust, and then you insult him. You are worthy or unworthy of the grace you implore: if worthy, he knows it better than you; if unworthy, you commit another crime by requesting what is undeserved.
In a word, we only pray to God because we have made him in our image. We treat him like a pasha, like a sultan whom one may provoke or appease.

Doctors are men who prescribe medicine of which they know little, to cure diseases of which they know less, for human beings of which they know nothing.

Note: This attribution to Voltaire appears in Strauss' Familiar Medical Quotations (1968), p. 394, and in publications as early as 1956 [11]; the quotation in French does not, however, appear to be original, and is probably a relatively modern invention, only quoted in recent (21st century) published works, which attribute it to "Voltaire" without citing any source.

I cannot imagine how the clockwork of the universe can exist without a clockmaker.

As attributed in More Random Walks in Science : An Anthology (1982) by Robert L. Weber, p. 65

In George Bernard Shaw's Man and Superman, act II, there is the following dialogue:
TANNER: Let me remind you that Voltaire said that what was too silly to be said could be sung.
STRAKER. It wasn't Voltaire: it was Bow Mar Shay.
TANNER. I stand corrected: Beaumarchais of course.

This quote has also been attributed to Joseph Addison. In The Spectator, 21 March 1711, Addison wrote of "an establish'd Rule, which is receiv'd as such to this Day, That nothing is capable of being well set to Musick, that is not Nonsense."

Business is the salt of life.

This is a proverb which can be found in Robert Codrington's "Youth's Behaviour, Second Part" (1672) and in Thomas Fuller's "Gnomologia" (1732)

I disapprove of what you say, but I will defend to the death your right to say it.

Though these words are regularly attributed to Voltaire, they were first used by Evelyn Beatrice Hall, writing under the pseudonym of Stephen G Tallentyre in The Friends of Voltaire (1906), as a summation of Voltaire's beliefs on freedom of thought and expression.[13]

Another possible source for the quote was proposed by Norbert Guterman, editor of "A Book of French Quotations," who noted a letter to M. le Riche (6 February 1770) in which Voltaire is quoted as saying: "Monsieur l'abbé, I detest what you write, but I would give my life to make it possible for you to continue to write" ("Monsieur l'abbé, je déteste ce que vous écrivez, mais je donnerai ma vie pour que vous puissiez continuer à écrire"). This remark, however, does not appear in the letter.

According to The Open Society, Vol. 77 (Autumn 2004) Voltaire's House and The Bible Society, p. 14: "The myth seems to have originated from an 1849 Annual Report of the American Bible Society where the relevant section reads: Voltaire... predicted that in the nineteenth century the Bible would be known only as a relic of antiquity. He could say, while on this topic, that the Hotel Gibbon (so-called from that celebrated infidel) is now become the very depository of the Bible Society, and the individual who superintends the building is an agent for the sale and receipt of the books. The very ground this illustrious scoffer often paced, has now become the scene of the operation and success of an institution established for the diffusion of the very book against which his efforts were directed."

Sidney Collett, in The Scripture of Truth (1905), apparently misrepresents this report by stating: "Voltaire, the noted French infidel who died in 1778, said that in one hundred years from his time Christianity would be swept into history. But what has happened? Only twenty-five years after his death the [British & Foreign Bible] Society was founded. His printing press, with which he printed his infidel literature, has since been used to print copies of the Word of God; and the very house in which he lived has been stacked with Bibles of the Geneva Bible Society."

Regarding Bible-printing in Voltaire's homes, Theodore Besterman (former director of the "Institut et Muse Voltaire" in Geneva) stated, "None of Voltaire's homes is or ever has been connected in any way with any Bible Society. This applies to all Voltaire's homes, whether in France, Germany, Switzerland, or anywhere else". [14].[disputed—see talk page]

I grew bored in France -- and the main reason is that everyone here resembles Voltaire.

When Emerson wrote his Representatives of Humanity, he forgot Voltaire. He could have written an attractive chapter entitled: 'Voltaire, or the anti-poet' -- the king of nincompoops, the prince of the superficial, the anti-artist, the spokesmen of janitresses, the Father Gigogne of the editors of Siècle.

In his Lord Chesterfield's Ears, Voltaire pokes fun at that immortal soul who for nine months dwelt amidst excrement and urine. Like all idlers, Voltaire hated mystery. He might at least have detected, in this choice of dwelling-place, a grudge or satire directed by Providence against love -- and thus, in the method of procreation, a sign of Original Sin. After all we can make love only with the organs of excrement.

Likewise, there is much truth in Voltaire's enthusiastic Orientalist assumption that unlike Judaism, Christianity and Islam, the Indian and Chinese “religions” were not based on prophetic “revelations” but on a purely human contemplation of reality.

Not a day goes by without our using the word optimism, coined by Voltaire against Leibniz, who had demonstrated (in spite of the Ecclesiastes and with the approval of the Church) that we live in the best of possible worlds. Voltaire, very reasonably, denied that exorbitant opinion... Leibniz could have replied that a world which has given us Voltaire has some right to be considered the best.

Voltaire's keen laughter must be heard before Samson could strike with the headsman's axe. Yet Voltaire's laugh proved nothing ; it produced only a brutal effect, just as did Samson's base axe. Voltaire could only wound the body of Christianity. All his sarcasms derived from ecclesiastical history ; all his witticisms on dogma and worship, on the Bible, that most sacred book of humanity, on the Virgin Mary, that fairest flower of poetry; the whole dictionary of philosophical arrows which he discharged against the clergy and the priesthood, could only wound the mortal body of Christianity, but were powerless against its interior essence, its deeper spirit, its immortal soul.